新加坡钟志邦教授将于本周四（5月8日）下午3：00-5：00，在哲学系一楼会议室发表特别讲演，《世界基督教中心的转移对宗教研究的意义》。1988年3月，曾到我系开设“基督教思想史”，被聘为我系“客座教授”，此后他又多次到我系任教，至今已有20年，对我系的宗教学科建设做出了积极的贡献。为了感谢钟教授多年来对哲学系、宗教学系的一贯支持，我系组织举办本次讲特别的讲演。欢迎同学与老师们前去参加。

钟志邦，新加坡籍哲学教授，曾任新加坡三一学院负责人，现任路德宗世界联合会中国支部的学术顾问（the Academic Consultant for Christian Studies in China of the Lutheran World Federation），1992年起，他担任新加坡总统的宗教事务委员会成员。他的学术领域主要是：圣经与神学，古希腊语。

附：讲演提纲
1， 从亨廷顿的“文明冲突论”讲起

1.1 Samuel Huntington’s “The Clash of Civilizations?” (Foreign Affairs, 1993 Summer issue), and The Clash of Civilizations and the Remaking of World Order (1996).
1.2 The seven or eight “civilizations”: Confucian/Sinic, Indian (Hindu), Islam, Latin American, Slavic-orthodox, Japanese, Western, and possibly African.
1.3 Close identification of Christianity with “Western” civilization, even making the two almost identical. Overlooking the shifting of the center of world Christianity, and creating an “identity crisis” for Christians and churches in the non-Western world.
1.4 Huntington’s problem has become the more serious since “September 11”(including the US’s invasion of Iraq), giving, for instance, the very wrong and misleading impression that the current conflict between the West (led by the US) and the radical/extremist wing of Islam, is a “clash” between the “Christian” and Islamic civilizations.
    
2， 世界基督教中心的转移：数据与趋势
2.1 Figures and statistics
2.2 The present and future trends
2.3 Russia and Eastern Europe’s Christian heritage since the collapse of the former Soviet bloc or Warsaw pact.

3， “基督教研究”在中国不应该继续是“西哲史”、“西方宗教”或“西方文明”的引申或支流
3.1 Recapitulation of Christian studies in the Chinese academia since the early 1980s.
3.2 The prospect of Christian studies in China is not very promising unless it is firmly established as a respectable academic discipline in its own right, and is no longer an “appendix” to other fields and disciplines.
3.3 The emergence of a young generation of Chinese Biblical scholars and its implications.

4， 被忽略了的亚非拉基督教及其神学
4.1 An overview of Asian Christianity, with special reference to the Korean Church and “Minjung Theology”, and its implications for “church and state” relation.
4. 2 “Liberation Theology” and the Latin American Christianity.

5， “本色化”或“本土化”的新定义与诠释
5.1 Indigenization, contextualization, and inculturation and its preoccupation with traditional non-Christian cultures.
5.2 From the traditional to the existential, with special emphasis on socio-political realities and dynamics (e.g., Minjung Theology and Liberation Theology)
  
6， 中心的转移给予基督教与其它宗教和意识形态“对话”的新契机
6.1 Christianity will remain “foreign”, even “hostile” or “confrontational”, as long as it is still closely identified with the West, as far as the non-Christian religions/civilizations are concerned.
6.2 The shifting of the center of world Christianity from the West to Asia-Africa-Latin provides unprecedented opportunities for dialogues between Christianity and other religions, especially in Asia, where all major world religions have their origins.